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church, begins with setting forth the praises of her great Founder: whose wisdom, mercy, and power, as they are conspicuous in all his works, so, more especially, in this, the chief and crown of all; for which, his name can never be sufficiently extolled by the inhabitants of the new Jerusalem; and by them it ought to be extolled for ever and ever.

"2. Beautiful for situation, the joy of the whole earth, is mount Zion; on the sides of the north, the city of the great King."

How "beautiful" is the holy and heavenly Zion, or the Christian church how truly is she "the joy of the whole earth," by the glad tidings which her ministers continually publish; how properly is this Jerusalem styled, "the city of the great King!"

"3. God is known in her palaces for a refuge."

The great Founder of the church is also her protector and defender; the dependence of the new Jerusalem, like that of the old, is not in man, or in the arm of flesh, but in the God who resideth in the midst of her. For, surely, unless he kept the holy city, the watchmen in the towers would wake but in vain.

"4. For, lo, the kings were assembled, they passed by together."

Never were the power and malice of earthly princes more violently bent to hinder the building of Jerusalem, or to pull down what was already built, than they were to prevent the edification of the church, and to root up its foundations. But the event with regard to the latter, was the same which had often happened, in the case of the former.

5. They saw it, and so they marvelled; they were troubled, and hasted away. 6. Fear took hold upon them there, and pain, as of a woman in travail."

The potentates of the world saw the miracles of the apostles, the courage and constancy of the martyrs, and the daily increase of the church; notwithstanding all their persecutions; they beheld with astonishment the rapid progress of the faith through the Roman empire; they called upon their gods, but their gods could not help themselves; idolatry expired at the foot of the victorious cross, and the power which supported it, became CHRIS

TIAN.

"7. Thou breakest the ships of Tarshish with an east wind."

In the foregoing verse, the consternation amongst the enemies of the church was compared to the horrors of a travailing woman; here it is likened to the apprehensions of despairing mariners. Nor indeed can anything in nature more fitly represent the overthrow of heathenism by the spirit of the Gospel, than the wreck of a fleet of ships in a storm at sea. Both are effected by the mighty power of God.*

8. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever."

The church heard, by the prophets, of the future birth, life, death, resurrection, and ascension of Messiah; of the effusion of the Spirit, and her own enlargement, establishment and preservation, in the Gentile world. These predictions, which she had so often "heard," she hath "seen" accomplished, even unto this day; and therefore doubts not of God's continuing his favour and protection to the end of time.

Sensus est: qualis ventus vehemens conterit naves magni maris, talis est Dei vis tuentis Jerusalem, et hostilem exercitum dissipantis. Bossuet. Illustrations of this kind are some. times introduced, by the sacred writers, with the mark of comparison frequently, as here, without it. The meaning evidently is, that as the east wind shatters in pieces the ships of Tarshish, so the Divine power, struck the heathen kings with terror and astonishment.

Sicut audivimus"-Prophetia Isaiæ videtur hic notari: sensusque est ; sicut audivimus ab Isaia prophetatum, fore ut obsidio miribiliter solveretur, ac Sennacherabi Dux Rabsaces, ejusque exercitus cæderetur, sic impletum vidimus. Isa. xxxvii. 21. 2 Reg. xix. 20. Quá figura cœlestis Jerusalem incolæ et ipsi canunt, "sicut audivimus," ex auditu fidei, Gal. iii. 25. "sic vidimus," jam sublato velo, atque aperta Dei facie. "Deus fundavit eam;" nihil habet metuen. dum, tanto exempta periculo. Propheticè, de Ecclesia, fnndatâ super patram, ideoque inconcussa, Matt. xvi. 18. Bossuet.

"9. We have thought of, or, we wait in silence and patience for, thy loving-kindness, O God, in the midst of thy temple."

Contemplation of all the wondrous works, which the Lord our God hath wrought for us, produces faith in his promises, and resignation to his will: and he that, with these dispositions, waits for God's mercies, in God's house, shall not wait in vain.

"10. According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.'

Wherever the name of God is known, and his works are declared, there the sacrifice of praise must needs be offered to him, by men, who are made sensible of his mercies towards them: and the day is coming, when all the world shall be forced to acknowledge, that his "right hand is full of right- · eousness," and his judgments are just.

"11. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments."

The church, and all her children, are exhorted to rejoice, with joy unspeakable and full of glory, on account of the manifestation of divine power on her behalf, against her enemies. Thus, at the fall of the mystic Babylon, it is said "Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her," Rev. xviii. 20.

“12. Walk about Zion, and go round about her: tell the towers thereof. 13. Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generations following."

Christians are here enjoined to contemplate, again and again, continually, the fabric of the spiritual Jerusalem, wonderfully raised and as wonderfully preserved to consider attentively the parts designed for use, for strength, for ornament; that they may be able to instruct posterity in the nature and history of this holy building, and in their duty of forwarding and defending the same from generation to generation.

"14. For this God is our God for ever and ever; he will be our guide even unto death."

Let the world worship whom or what it will, we worship none other but Him, who, by his Spirit, founded, and, by his power, preserveth the church; who, by that Spirit, "guideth” us through life, and by that power, will enable us to overcome "death ;"* that so we may rejoice and triumph for evermore, as citizens of the city of God, and subjects of the King of glory.

PSALM XLIX.

ARGUMENT.

The prophet after a solemn introduction, 1-4. in which the whole world is called upon, to hear a lesson of divine wisdom; 5. proposes the subject in a question, implying the great folly of yielding to the temptation of fear, in the time of affliction and persecution, when the rich and the powerful are in arms against the innocent and righteous sufferer; inasmuch as, 6-9. no man, by his riches or power, can redeem his brother, or himself, in the evil day; but, 10. wise and foolish die, and leave their estates to others; and, 11-13. notwithstanding all their care and pains, are soon forgotten, while they are detained by death in the grave, till they rise to judgment and condemnation. On the other hand, the prophet, in the person of Messiah, 15. declares his faith in a joyful resurrection to life and glory, through the power of Jehovah; and 16-20. exhorts believers, neither to fear nor envy the man of the world, considering what his latter end is to be.

"1. Hear this, all ye people; give ear, all ye inhabitants of the world: 2. Both low and high, rich and poor, together."

"This God will be our God to all eternity, and (by that power which he has already exerted in our protection) will conduct us through life with safety." Merrick.

This Psalm opens with great dignity, and the prophet speaks "as one having authority." He demands an audience, like that which is to be assembled at the last day; having something to deliver, which is very universally important and interesting; something which concerns every age, and condition, and nation, under heaven. And we may observe, that although the sound of this Psalm, when first uttered, could be heard only within the confines of Judea, yet the knowledge of it hath since actually been diffused in the Christian church, throughout the world, from the rising to the setting sun. But how few, alas, have duly attended to the salutary lesson, which it so divinely teacheth!

"3. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding."

At the call of folly, what multitudes are always ready to assemble! But Wisdom, eternal and essential Wisdom, crieth without; she lifteth up her voice in the streets: and who is at leisure to attend her heavenly lectures? The "mouth" of Jesus always "spake of wisdom;" but few regarded him: the "meditation of his heart" was ever "of understanding;" but it was accounted madness.

"4. I will incline mine ear to a parable: I will open my dark saying upon the harp."

In the promulgation of wisdom and understanding to the world, the prophet, as the faithful scribe of the Spirit, was to speak only what he should hear, by "inclining his ear" to his divine Teacher; he was to speak in the way of "parable, or proverb, or problem," that is, in such a way, as should require study and diligence, to unfold and explain; in such a way, as the world is not inclined to understand, or listen to; as our Lord delivered his doctrines when on earth. And, that melody might serve as a vehicle for instruction, this important lesson was to be set to music, and played upon the harp.

"5. Wherefore shall I fear in the days of evil, when the iniquity of my heels shall encompass me about."

The iniquity of my heels, says Bishop Lowth, is hardly sense. Suppose 'py to be not a noun, but the present participle of the verb; it will then be, "The wickedness of those that lie in wait for me," or, "endeavour to supplant me." Bishop Hare likewise, as Mr. Merrick has observed, translates 'py "insidiantium mihi." I had at first given another turn to the Psalmist's question, and, by "the iniquity of my heels" had understood to be meant, "the iniquity of my footsteps," that is, "my goings or ways;" (py being used for footsteps, Psalm lvi. 7. and Cant. i. 8.) as it had been said-Why, for the sake of procuring riches, or power, should I bring fear and anguish upon myself; in that hour, when my sins will find me out, and neither riches nor power can deliver me from the punishment due to them? Thus Bossuet and Mudge understood the verse. But I am clear, that Bishop Lowth's idea is the true one; and then the purport of the question is plainly this-Why should I give way to fear and despondency, in the time of calamity, when the wickedness of my wealthy and powerful adversaries compasses me about, to supplant and overthrow me?

"6. They that trust in their wealth, and boast themselves in the multitude of their riches; 7. None of them can by any means redeem his brother, nor give to God a ransom for him; 8. (For the redemption of their soul is precious, and it ceaseth for ever;) 9. That he should still live for ever, and not see corruption."

In this world, as the wise man observeth, Eccles. x. 19. "money answereth all things;" and therefore, worldly men place their trust and confidence in it; but, in "the evil day," riches shall not be found; nor, if they could be found, would they avail anything towards eternal salvation. For, "what shall a man give in exchange for his soul?" saith one, who best knew the value of souls; as he paid the price of that precious redemption,

which otherwise must have "ceased for ever," when he suffered for us on the cross, and arose on the third day to life and immortality, without seeing corruption.*

"10. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others."

The inability of man to save his brother or himself from death, is evinced by daily experience, which showeth us, that the penalty due to sin is continually levied upon all: wisdom and folly go down into the dust together; "and then, whose shall those things be, which have been provided?" Luke xii. 20. Their possessions come into the hands of others, parhaps for those for whom they had never intended them, and who had neither inclination nor ability to do the dead man any service.

"11. Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations: they call their lands after their

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Various are the contrivances of vain men, to have their names written on earth, and to procure, after their deaths, an imaginary immortality, for themselves and their families, in the memory and conversation of posterity; which is not often obtained; and if obtained, is of no value; when, with less trouble, they might have had their names written in heaven, and have secured to themselves a blessed immortality, in the glorious kingdom of their Redeemer.

"12. Nevertheless, man being in honour, abideth not: he is like the beasts that perish."

The continuance of a man in the world is as that of a traveller at an inn, who tarrieth but for a night; so that if honour and wealth do not soon leave him, he must soon leave them, and like the brutes around him, return to his earth, never more to be seen, and little more to be thought of. Families decay, and are extinguished, as well as individuals; and the world itself is to perish after the same example. That such beings, in such a place, should think of becoming glorious and immortal!

"13. This their way is their folly; yet their posterity approve their sayings."

The practice of labouring to acquire wealth and greatness, which can be of no service after death, and of endeavouring to perpetuate the possession of the most uncertain things in nature, is doubtless a folly; but it is folly which, like many others, is at once blamed and imitated.

“14. Like sheep they, or, that, are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling."

The high and mighty ones of the earth, who cause people to fear, and nations to tremble around them, must one day crowd the grave; in multitude and impotence, though not in innocence, resembling sheep, driven and confined by the butcher in his house of slaughter. There death, that ravening wolf, shall feed sweetly on them, and devour his long-expected prey in silence and darkness, until the glorious morning of the resurrection dawn; when the once oppressed and afflicted righteous, risen from the dead, and sitting with their Lord in judgment, shall have the dominion over their cruel and insulting enemies; whose faded beauty, withered strength, and departed glory, shall display to men and angels the vanity of that confidence which is not placed in God.

"15. But God will redeem my soul, or, animal frame, from the power of the grave: for he shall receive me."

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The righteous, as well as the wicked, descend into the grave; to the

*Hos versus ad Christum patres referunt, ut sensus sit, nemo purus homo fratrem redimit, sed tantum ille homo qui etiam Deus est. Memorant etiam interpretes R. Mosen Hazardan, qui verba hæc de Rege Messia intelligit, que pro redemptione fratrum mortuus, postea in æternum vivat, uti prædictum est ab Isaia, liii. 10. Bossuet.

Comparatus est jumentis;" quoad temporalia, nihil habet amplius, atque omnino instar jumenti est, nisi æterna meditatur. Bossuet.

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bodies of the former it is a resting-place, as the prison was to St. Peter, till the angel of the Lord shall awaken them, and call them forth; while to the latter it is a condemned hold, from which, at the appointed day, they are to be dragged to execution.* The prophet here expresseth a full and firm faith in the resurrection; and may be conceived as speaking in the person of Him who was first redeemed from the grave, and accepted by the Father; who did not "despond in the days of evil, and when the wickedness of his supplanters compassed him about;" as foreseeing their speedy destruction, and his own approaching resurrection and exaltation. And therefore, he thus exhorts each disciple of his in the subsequent verses of our Psalm.

"16. Be not thou afraid when one is made rich; when the glory of his house is increased. 17. For when he dieth he shall carry nothing away; his glory shall not descend after him."

This is the conclusion of the Psalm, naturally following from the premises; and addressed, by way of exhortation and comfort, to the meek and humble disciples of the Lamb; directing them to fear God, who is able to destroy both soul and body in hell, and not to be afraid of the short-lived power, conferred in this world by wealth over the body only. For this purpose, nothing is requisite, but to strip the worldling of the pomp and parade, the connexions and relations of life, and to consider him, as he is to appear on the day of his burial; when nothing shall attend him, but his shroud to the grave, and his works to the judgment-seat. View him in this light, which is the proper light to view him in, and he will cease to be the object of fear or envy.

18. Though while he lived he blessed his soul, (and men will praise thee when thou doest well to thyself.)"

Such must be the worldling's end, as described above, however, in the day of health and prosperity, he may bless himself, and say, "Soul, thou hast goods laid up for many years: take thine ease, eat, drink, and be merry." Nor will such a speech, whenever it is spoken, want its admirers: it will have the applause of numbers, whose opinion it is, that "there is nothing better for a man, than that he should eat, and drink, and enjoy himself, all the days of his life which God giveth him under the sun."

"19. He shall go to the generation of his fathers; they shall never see light."

They who follow their fathers in sin, must follow them likewise into the torments of that sad place, where darkness has fixed its everlasting abode, for the reception of those who ever loved and embraced it; and where the light of life and salvation no longer visits those who always hated and rejected it.

20. Man that is in honour, and understandeth not, is like the beasts that perish."

The sum of the whole matter is, that it can profit a man nothing to gain the whole world: to become possessed of all its wealth, and all its power; if, after all, he lose his own soul, and be cast away, for want of that holy and heavenly wisdom, which distinguishes him from the brutes, and sets him above them, in his life, and at his death.

TENTH DAY.-MORNING PRAYER.

PSALM L.

ARGUMENT.

This Psalm presents us with a magnificent description, 1. 2. of the promulga. tion of the Gospel, followed, 3, 4, by a prediction of the terrible manner of

Impiorum inanitate despectâ, assurgit ad bonos in Deum sperantes, quorum Deus animam ab inferis redimit, cúm a sepulchro assumptos ad vitam æternam transfert. Alioqui, neque qui sperat in Domino plus reliquis haberet, neque præfationi responderet hujus Psalmi doctrina. Bossuet.

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